Author Archives: Eliza Poster

Black American Food Tradition: Eating Black Eyed Peas on New Year’s

Text:

KJ: “So, basically, on New Year’s Eve every year, my mom does it in my house, but it’s a very common Black tradition, you make black eyed peas. It’s food, so you can put whatever you want in it, but the traditional thing is to put a ham hock in it, which is classic, Black food for holidays in general. At least my mom starts making them either the day before New Year’s Eve, or on New Year’s Eve, so it can marinate all day. You eat them on New Year’s Day, and it’s supposed to be good luck.”

Context:

The informant is a 19-year-old Black American college student from Montclair, New Jersey. She said that this tradition is common among Black Americans. KJ said that this food holds cultural significance not only because it’s traditional, but also because enslaved Black people ate it. Since black eyed peas and ham hocks were seen as undesirable foods, enslaved people were able to cook with and build a food culture around them. She said that Black people now consider these eating this dish good luck because it nourished enslaved people enduring oppression and violence.

Analysis:

 In his essay about the globalization of and continued imperialist legacy within Indian cookbooks, Arjun Appadurai wrote that “Eating together, whether as a family, a caste, or a village, is a carefully conducted exercise in the reproduction of intimacy… Feasting is the great mark of social solidarity,” (Appadurai 10-11). As is the case for many ethnic and folk groups, food can be an important means by which Black people connect to each other and to their histories. Familiarity with certain foods or food traditions like eating black eyed peas on New Year’s Day can spark recognition and community between individuals of similar backgrounds. Moreover, the food acts as a kind of tangible link to this group’s heritage.

Black American food traditions are specifically important because they symbolize the ethnic group’s history both of brutalization and of resilience. Enslaved people’s ability to transform the most undervalued ingredients, like ham hocks, into delicious food and common culture, which enslavers sought to strip Black people of, is a source of pride and an emblem of ancestral strength for Black people today. Many groups partake in good luck rituals on New Year’s Day. I think that this food is considered good luck because it nourished enslaved people through the horrors of oppression, so people hope it can sustain them through any hardships of the upcoming year.

Appadurai, Arjun. “How to Make a National Cuisine: Cookbooks in Contemporary India.” Comparative Studies in Society and History, vol. 30, no. 1, 1988, pp. 3–24., https://doi.org/10.1017/s0010417500015024. 

Proverb: “Marry a rich man. They all look the same in the dark.”

Text:

SP: “Marry a rich man. They all look the same in the dark.”

Context:

The informant is my grandmother. She is an 83-year-old woman of Ashkenazi Jewish descent who was raised in New York City and currently lives in Fort Lee, New Jersey. SP said that her mother said this to her when she was a teenager or in her early twenties. She got married at 23. Her mother was sharp-tongued, outspoken, and funny. They had a very close relationship.

Analysis:

Proverbs tend to be didactic, often conveying their message through metaphor. In chapter eight of Elliot Oring’s ‘Folk Groups and Folklore Genres: An Introduction,’ F. A. de Caro writes that, “Nonmetaphorical proverbs communicate through a direct statement of a presumed truth that supposedly applies to a situation, rather than by invoking a poetic image to which a situation is compared metaphorically” (de Caro 186). This proverb is blunt and probably hyperbolic, encouraging women to marry rich men because they’re ultimately the same. I think that this saying can be interpreted as cynical and sexist, neglecting women’s abilities to be self-sufficient and encouraging them to sacrifice their happiness for material wealth. It intends to dispel women of illusions about men and love. However, this proverb can also be read as subversive (especially considering that my grandmother heard it at a time when women occupied a lower social position than now), encouraging women to be cunning and look out for themselves and rejecting the idea that women should worship their husbands. It also is an example of how wisdom can be transferred from one generation of women to the next.

         Proverbs are almost always concise and easy to remember. This one is memorable because it’s so blunt and it conveys a jaded point of view, but also because it alludes to sex. Because female sexuality was so taboo at this time, so I imagine that such an allusion—even if it’s euphemistic—would be shocking.

Making and wearing “mums”: Texan high schoolers’ expression of school spirit

Text:

AC: “In Texas, there’s this tradition where, it usually happens around Prom or Homecoming or a major dance, and it’s usually a thing with girls who get together and they make this “mum.” It’s kind of similar to a corsage except it’s like a giant ribbon, and you can put anything on it. Like a tiny sequin to a giant teddy bear or stuffed animal. It’s usually made with the colors of the school and has letters and motifs and stuff like that. People go really crazy for it. You can make it for yourself, but sometimes you can make it for your friends and give it to them the day of the game or something like that.”

Context:

The informant is a 20-year-old college student from Texas. AC said that the tradition of making and wearing mums was very popular among mostly girls at her high school and around Texas in general. She described the process of making mums as an ornate crafting project which girls would often do in groups for fun. Because their creation from scratch is so time consuming, some people also buy their mums. AC said that many girls made their own mums, but some girls made them for their friends as a platonic gesture of friendship. Most girls pinned them to their clothes, but if the mum was particularly big or if a girl received multiple, some people would pin them to their backpacks or just carry them around. She said that it is traditional for girls to carry their mums around with them all day on the days of big sports matches or school dances, and interprets them as an expression of school spirit.

Analysis:

I think that the tradition of making and wearing mums is a way to show school spirit, like wearing school colors or making posters cheering on athletes at sports games. For some people, the amount of care which goes into the creation of these items shows that they take pride in their school and see it as part of who they are. The accessories are a vehicle for expressing one’s taste and personality, where the items people choose to decorate them speak to the person’s identity. People can use symbols to signify their belonging to groups such as sports teams, but also to convey things such as their religious beliefs (with symbols like the cross), or to show their social status. Merely wearing one shows a sense of connectedness with the community, both with individual’s peers and with the previous generations who attended the school and partook in the tradition. I imagine that some people participate just to be a part of the social ritual and fit in. Wearing a mum can identify someone as a member of the in-group, whereas not wearing one can indicate that a person is in the out-group. Regardless of people’s motivations for participating, wearing and making a mum identifies individuals as members of a group, creating a common experience and tradition which people from a certain school, or Texans generally, can bond over.

It’s interesting that girls make mums for one another as expressions of platonic endearments. I think that this kind of homosocial celebration is rare in co-ed schools, where often extravagant practices like “promposals” can demonstrate a culture of heteronormativity. I imagine that the practice of giving a friend a mum is normalized because it is traditional. Still, social tension could erupt from this practice. I would expect that girls compete over whose mum is the best. Moreover, it can reinforce or reflect social hierarchies, since a girl receiving many mums indicates her popularity.

USC Campus Legend: Secret tunnels to the Coliseum

Text:

EL: “The Olympics were here, long ago, and there’s the Olympic Village, which is housing where the Olympians stayed. Supposedly, there are underground tunnels from the Olympic village to the Coliseum that people used to party in, and apparently there was a party drug problem down there in the eighties so they sealed them all up and you can’t get into them anymore. But no one knows where the entrances are. And they’re spooky.”

Context:

The informant is a 20-year-old college student from New Jersey. She learned this legend while exchanging lore with other students who rushed a sorority with her. One of her peers, who is now a friend, told EL that these tunnels, which were supposedly intended to provide athletes with discrete transportation to the stadiums, was co-opted by students as a secret party space in the 1980s.

         USC’s Coliseum, which was first constructed in 1923 and now seats approximately 80,000 individuals, hosted the Summer Olympics in 1932 and again in 1984. Many USC students and alumni have competed at the Olympics, which is a source of school pride for some. School folklore around the Olympics includes the legend there is a tree on campus which was donated to the university by Hitler in celebration of the USC athletes who participated in the 1936 Olympics in Munich.

Analysis:

This legend pieces together interesting parts of USC’s culture and history and creates a compelling mystery. Members of the school community can take pride in the Olympics, a globally and historically significant event which garners attention from around the world, took place at the Coliseum. Moreover, USC has a longstanding reputation for partying, and the 1980s is notorious for its culture of drug use around LA and around the country. To some students, the idea that these tunnels were sealed makes the legend of the secret underground tunnel both believable and exciting, since they can cite it as evidence of the intensity of the school’s party culture. 

While this legend has the elements of mystery and seediness which tends to make stories universally compelling, I think that it provides a mode of social bonding particularly for USC students. Because the legend is so specific to the school, it takes on more significance to members of the community because it is more relevant to their lives. This shared interest gives USC students something to bond over. People can connect with one another through telling the story, through arguing or sharing conspiracies about its existence.

I have never heard of students actually trying to find the sealed off entrances to the underground tunnels, but if people have, I imagine that they were motivated by a sense of connection to the school and a desire to access this epic part of the school’s history. However, I think the main intrigue of this legend is its social function and the fun of talking about it. 

Musical Theater Pre-Show Ritual: Linking Pinkies and Biting Your Thumb

Text:

MA: “A pre-show ritual we would do at my high school, if you were sticking your thumb and your pinky out, you would link your pinky with someone else’s and then bite your thumbs in front of each other’s faces. It’s kind of like a kiss, but you’re not actually kissing.”

Context:

The informant is a 20-year-old college student from Orange County, California, who did musical theater throughout her childhood and attended a performing arts high school. She and her castmates in high school would do this ritual before the beginning of a performance. MA described how the gesture allowed performers to be calm in the high anxiety moments before a show. The intimacy of this act, which she compared to a kiss since “you’re literally a hand’s length away from each other’s faces,” fosters a sense camaraderie between members of a cast which can boost performers’ confidence.

Analysis:

This ritual, like many if not all pre-show rituals, evokes a sense of solidarity between performers. Because performers spend so much time together rehearsing, members of a cast tend to bond with each other. This is important since live theater relies on each individual’s performance as well as the interactions between performers, so fostering a sense of community promotes the success of the actors and of the show. The medium demands vulnerability from performers, who must put themselves on display and maintain their dramatic personas while fielding the immediate, unfiltered reactions of the audience. Thus, a show’s success relies on the cast’s ability to trust one another. This intimate musical theater ritual both reflects and promotes the closeness of the cast, conveying that the performers’ trust and believe in each other. This sense of support and community can build confidence and lessen stress, enabling better performance. It can also be interpreted as a good luck ritual or even a superstition.